P.Duk. inv. 727r: New Evidence for the Meaning and Provenance of the Word Προσήλυτος

Moffitt, David M.; Butera, C. Jacob

doi:10.2307/23488242

Cited by 3 publications

(2 citation statements)

References 9 publications

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“…3.1 Roman and Jewish 'generosity' in granting citizenship 38 The term epēlytēs is not found in the LXX but is equivalent to prosēlytos in Philo's work (Birnbaum 1996: 195). On the word prosēlytos and its original Greek meaning of 'newcomer' or 'resident alien', see Moffitt and Butera 2013;Thiessen 2013. The Roman policy of granting citizenship to numerous individuals and even whole communities is described in both Roman and pro-Roman writings as very benevolent and generous. In Greek texts, the key term characterizing this policy is philanthrōpos / philanthrōpia.…”

Section: The Impact Of the Roman Contextmentioning

confidence: 99%

Jewishness as ‘citizenship' in Jewish writings from the Hellenistic and Roman periods

Berthelot¹

2023

Citizenship in Antiquity

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In most Greek and Roman texts that mention the Jews, the latter are described as an ethnos (or, in Latin, a gens or a natio). Jewish texts in Greek likewise use the word ethnos to refer to the people of Israel, but some Jewish authors also conceived of membership of the Jewish people as a form of 'citizenship'. This phenomenon raises numerous questions: when did Jews start describing each other as 'fellow citizens', in which contexts, and in response to which political and social practices? What does the use of Greek civic vocabulary mean in these texts? Does it imply that Jews had civic institutions of their own? Or is the use of civic terminology metaphorical? Finally, what are the implications of this civic model for the definition of the people's boundaries and the integration of newcomers? This chapter aims to shed light on these issues and to analyze the specific impact of the Roman notion of citizenship on Jewish selfdefinitions. First, it will examine what experiences of citizenship were available to Jews in the ancient world; then it will look at how Greek texts written by Jewish authors use the vocabulary of citizenship to describe membership in the Jewish people; finally, it will address the impact of Roman notions and policies on Jewish discourses of citizenship. Jewish experiences of citizenship in the ancient world Judean institutionsThe main political regime in Judea during the 'biblical period', according to both biblical texts and epigraphic evidence such as the Tel Dan stela, was kingship. It came to an end with the Babylonians' capture of Jerusalem and the destruction of the first temple in 587 BCE, which led to the rise of the priestly establishment, whose members played an important role under Persian and Hellenistic domination. Until Herod's reign, Judea's leadership remained closely associated with the (high) priesthood, which was the main intermediary between the Judeans and the Achaemenid, Lagid, and Seleucid rulers. Yet Judea also experienced kingship again:

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Section: The Impact Of the Roman Contextmentioning

confidence: 99%

Jewishness as ‘citizenship' in Jewish writings from the Hellenistic and Roman periods

Berthelot¹

2023

Citizenship in Antiquity

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“…Cf. Mofﬁtt and Butera 2013: 171 and Thiessen 2013: 334.…”

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The Eschatological Conversion of ‘All the Nations’ in Matthew 28.19-20: (Mis)reading Matthew through Paul

White

2014

Journal for the Study of the New Testament

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The Great Commission in Matthew envisions the eschatological conversion of some from among ‘all the nations’ (πάντα τὰ ἔθνη) to Israel’s Messiah, Jesus of Nazareth, and to his authoritative interpretation of Torah, which, until the end arrives, includes the observance of its every ‘letter and stroke of a letter’. Matthew’s belief that foreigners will be converted to the Israelite covenant with YHWH at the ingathering of the lost sheep of the house of Israel coheres with other Second Temple Jewish texts and develops out of his reading of Isa. 56.1-8. Matthew is certainly unPauline in this regard, but he is not consciously anti-Pauline, as has been argued by David Sim. Yet, Matthew does advocate a position on Gentile inclusion into eschatological Israel that is fundamentally different from Paul’s. Matthew and Paul stand in canonical tension on the nature of Torah observance for Gentiles wanting to enter the ἐκκλησία of Israel.

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Revisiting the προσήλυτος in "the LXX"

Thiessen¹

2013

Journal of Biblical Literature

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P.Duk. inv. 727r: New Evidence for the Meaning and Provenance of the Word Προσήλυτος

Cited by 3 publications

References 9 publications

Jewishness as ‘citizenship' in Jewish writings from the Hellenistic and Roman periods

Jewishness as ‘citizenship' in Jewish writings from the Hellenistic and Roman periods

The Eschatological Conversion of ‘All the Nations’ in Matthew 28.19-20: (Mis)reading Matthew through Paul

Revisiting the προσήλυτος in "the LXX"

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